An exhortation to the Corinthians not to falsify his boasting of their liberality, vs. 1-5. An exhortation to give not only liberally, but cheerfully, vs. 6-15.

CONTINUATION OF THE DISCOURSE IN THE PRECEDING CHAPTER ON MAKING COLLECTIONS FOR THE SAINTS.

Although aware of their readiness, the apostle sent the brethren to bring the collection for the poor to an end, lest when the Macedonians who were to accompany him to Corinth arrived, they should find them unprepared, not so much to their disgrace, as to his mortification, vs. 1-4. He sent the brethren, therefore, that every thing they intended to do might be done in time, and be done cheerfully, v. 5. It was not only liberality, but cheerfulness in giving that the Lord required, vs. 6, 7. God who commanded them to give could and would supply their wants, and increase their graces. They would be the richer and the better for what they gave, vs. 8-10. What he had at heart was not so much that the temporal sufferings of the poor should be relieved, as that God might be glorified by the gratitude and mutual love of believers, and by the exhibition of their Christian graces, vs. 10-14. What are our gifts to the poor compared to the gift of Christ to us? v. 15. 1. For as touching the ministering to the saints, it is superfluous for me to write to you .

This is not a new paragraph, much less, as some have conjectured, a separate writing. It is intimately connected with the preceding. In the last verse of chapter 8, he exhorted them to receive the brethren with confidence, for indeed it is superfluous to write about the collection. He exhorted them to show their love to the brethren who were to visit them, for they needed no exhortation to liberality. This is another of those exhibitions of urbanity and rhetorical skill with which the epistles of Paul abounds. The de> answering to the me>n of this verse is by some said to be found in verse 3. ‘It is not necessary indeed to write, but I send, etc.’ Or, if the connection between vs. 2 and 3 forbid this, the me>n may be taken as standing alone, as in 1 Corinthians 5:3; 11:18. So De Wette.

Concerning the ministering (peri< th~v diakoni>av ) The word is often used not only for the ministry of the word, but also for the service rendered in the collection and distribution of alms. Acts 6:1; 12:25; Romans 15:31. To the saints. All believers are called a[gioi in the sense of sacred, i.e. separated from the world and consecrated to God, and as inwardly renewed and purified by the Holy Spirit. 8:4; Acts 9:13; Romans 1:7; 8:27. The saints referred to were of course the poor believers in Jerusalem for whose benefit Paul instituted this collection in the several churches which he had founded. 1 Corinthians 16:1-3. It is superfluous for me (perisso>n moi ejsti> ) to write (to< gra>fein, the infinitive has the article because it is the subject of the sentence) unto you. Paul had written and was about to write still further on the subject; so that this is to be understood as only a polite intimation that his writing, so far as they were concerned, was not necessary. They did not need urging. 2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

The reason why it was superfluous to write to them was that they were disposed to act spontaneously. The apostle says he knew their forwardness of mind, (proqumi>an ,) their readiness or disposition to give. For which I boast (hJn kaucw~mai see 11, 30 for the same construction) of you (uJpe, for you, to your advantage). Their readiness to give was a matter of which Paul at that time boasted to the Macedonians among whom he then was. This does not imply that the apostle regarded their liberal disposition an honor to himself, as though it owed its existence to his agency. We are said to boast of the good qualities of a friend when we proclaim them to his honor and not our own. That Achaia was ready a year ago. This was Paul’s boast. All the Christians in Achaia belonged to the church in Corinth, although they did not all reside in that city. See <470101> 1:1. Was ready, i.e. to take part in a collection for the saints. He does not mean that the collection had already been completed, so that nothing remained to be done. The context does not justify the disparaging supposition that Paul, to excite the emulation of the Macedonian Christians, had overstated the fact as to the Corinthians, representing them as having already a year ago made their collection. The readiness to which he here refers is the readiness of purpose. They were fully prepared to take part in the work. Others say the apostle had told the Macedonians that the Corinthians had made their collection and were ready to hand over the money. Those who have sufficient respect for themselves not to speak disrespectfully of the apostle, say that he truly believed this to be the fact, and was now solicitous that the Corinthians should not falsify his assertion by being unprepared. Others, however, as Ruckert, (and in a measure De Wette,) represent the apostle as dishonestly telling to the Macedonians that the Corinthians had made their collection, and now to save his credit, he begged the latter to finish the work before he and his Macedonian friends arrived. The whole body of Paul’s epistles is a refutation of this interpretation. No man who is capable of receiving the true impress of his exalted character can suppose him guilty of false statement or duplicity. What he told the Macedonians was simply that the Corinthians were prepared. What preparation is meant is plain from the context. It consisted in their proqumi>a their alacrity of mind to take part in the work. A year ago , 8:10. And your zeal , i.e. your proqumi>a alacrity , in this business. The words are oJ ejx uJmw~n zh~lov , where the ejk may be considered redundant, as our translators have assumed it to be; or, it may be omitted from the text, as by Lachmann; or, the meaning is, the zeal which emanated from you. This last is to be preferred. Hath provoked . The word ejreqi>zein means to excite, whether the feeling called into exercise be good or bad. In Colossians 3:21, fathers are cautioned not to provoke their children. Here the meaning is that the zeal of the Corinthians had excited the zeal of others. Very many , tou~v plei>onav the majority, the greater number. Acts 19:32. It was not every individual of the Macedonian Christians, but the majority of them, whom the zeal of the Corinthians had excited. 3. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, we may be ready .

If the connection is with v. 1, the de> here answers to the me>n there. ‘There is no need to write, but I send, etc.’ The reference, however, may be to v. 2. ‘I boasted of your preparation, but lest my boasting be falsified, I send, etc.’ The brethren , viz., Titus and his two companions, who were about to proceed to Corinth to attend to this matter. Lest our boasting of you be in vain , kenwqh|~ , be proved unfounded, 1 Corinthians 9:15, i.e. shown to be an empty boast. In this behalf. Paul did not fear that the good account which he had given of the Corinthians in other matters should be contradicted by the facts, but only in this one affair of the collection for the poor. That, as I said, ye may be ready . This clause is parallel with the preceding. ‘I sent the brethren that my boasting be not found vain, i.e. I sent them that ye may be ready.’ It appears from 8:10 that the Corinthians had avowed the purpose to make a collection for the poor at Jerusalem, and had actually begun the work a year ago. Paul had mentioned this fact to the Macedonians, telling them that the Corinthians were ready to do their part in this business. He now sends Titus and the brethren that the work may at once be completed, and his boasting of them prove to be true. It is plain that he could not have told the Macedonians that the collection at Corinth had already been made, because he not only knew that such was not the fact, but he in this very passage refers to the work as yet to be accomplished. He could hardly say, ‘I told the Macedonians you had made your collection a year ago and had the money all ready to hand over,’ at the very moment he was urging them to collect it. The simple fact is that he had said the Corinthians were ready to do their part in this business, and he begged them to do at once what they intended to do, lest his boasting of their readiness (proqumi>a ) should prove to have been unfounded. There is nothing in this inconsistent with perfect truthfulness and open-hearted fairness. 4. Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting .

Paul was attended from city to city by traveling companions, who conducted him on his way and ministered to him. 1 Corinthians 16:6; Romans 15:24; Acts 17:14,15; etc. As he was now in Macedonia it was in accordance with the usual custom that Macedonians should attend him to Corinth. If they come with me , ejashall have come , i.e. ‘Lest when they come and find you unprepared , i.e. unprepared to do what a year ago you professed your readiness to do, we (that we say not, you) should be ashamed. The failure would indeed be a cause of shame to the Corinthians, but he delicately substitutes himself. He appeals to their better feelings when he calls upon them to save him from moritification, instead of exhorting them to save themselves from disgrace. In this same confident boasting . The words th~v kauch>sewv are omitted by almost all the recent editors from Griesbach down. They are not found in the MSS.

B, C, D, F, G, or the ancient versions. They probably were added by a transcriber from 11:17. These words being omitted, the text stands, ejn th~| uJposta>sei tau>th| , in this confidence , i.e. ashamed in relation to this confidence. Comp. Hebrews 3:14; <581101> 11:1. Others take the word in the sense of negotium , “in this thing,” which is not only unnecessary, but contrary to usage. 5. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as (a matter of) bounty, and not as (of) covetousness.

Therefore, i.e. in order to avoid the mortification of his boasting being proved vain. I thought it necessary to exhort the brethren, (Titus and his companions,) that they would go before; (parakale>sai — i[na as in 8:6, and often elsewhere, i[na is used after verbs signifying to ask, exhort, etc., in the sense of o[ti .) Would go before, i.e. before Paul and his Macedonian companions. And make up beforehand, prokatarti>swsin , a word not found in the Greek writers, and occurring in the New Testament only in this passage. The simple verb means, to put fully in order, to complete.

This the brethren were to do in reference to the collection, before Paul’s arrival. Your bounty, than uJmw~n, your blessing. The word is used in the sense both of benediction and benefaction. The latter is clearly its meaning here, as perhaps also in Romans 15:29; see also Ephesians 1:3, and in the LXX. Genesis 33:11; Judges 1:15; Samuel 25:27, etc. So in English, a blessing is either a prayer for good, or the good itself. Whereof ye had notice before. Here the reading is doubtful.

The common text has prokathggelme>nhn , announced beforehand. Not, however, as our translation has it, announced to you, but to others. The benefaction before spoken of, i.e. of which so much has been said. Almost all the critical editions read proephggelme>nhn promised beforehand, ‘your promised benefaction.’ And this gives a better sense, as the apostle was urging them to do what they had promised. That the same might be ready as a matter of bounty; ou[twv wJv eujlogi>an so as a blessing, i.e. as something worthy of the name. This may mean, ‘worthy of the name because the fruit of love;’ or, because given freely; or, because rich, abundant. This last is to be preferred because of the antithesis between eujlogi>a and pleonexi>a , because of the explanation in v. 6, and because cheerfulness in giving is afterwards enforced. And not as of covetousness; literally, not as covetousness, i.e. not such a gift as betrays the avarice of the giver. 6. But this (I say), He which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully.

The words tou~to de> , but this, are commonly and most naturally explained by supplying some such words as I say, or, consider. Others take them as the accusative absolute; ‘as to this, however.’ Meyer unnaturally makes tou~to the object of spei>rwn , ‘He who sows this sparingly, etc.’ That is, in other cases it may be different, but in this spiritual sowing, in this seed of good deeds, the rule always holds good. Our version gives a simple and suitable sense. The only question of doubt in the verse is the meaning of the words ejp j eujlogi>aiv , which our translators have rendered adverbially, bountifully. ‘He that sows bountifully, shall reap also bountifully.’ This undoubtedly is the meaning as determined by the antithesis, ‘He that sows feidome>nwv sparingly, and he that sows ejp j eujlogi>aiv bountifully.’ But the question is how to get that sense out of the words, which literally mean with blessings. ‘He that sows with blessings, shall reap with blessings.’ The force of the preposition ejpi> with the dative in this place may be explained after the analogy of such passages as Romans 4:18; 1 Corinthians 9:10; ejp j ejlpi>di , with hope, as expressing the condition under which anything is done; or after the analogy of such places as Romans 5:14, ejpi< tw~ oJmoiw>mati , after the similitude, as expressing the rule according to which it is done. In either case the preposition and noun may express an adverbial qualification. In this case therefore, ejp j eujlogi>aiv , ad normam beneficiorum, as Wahl translates it, may, as the context requires, mean kindly, freely, or bountifully. Here, as just stated, the antithesis with feidome>nwv requires the last, viz., bountifully. The sentiment here expressed is the same as in Proverbs 11:24, “There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.” It is comprehended also in the wider truth taught in Galatians 6:7. Our Lord teaches the same doctrine, Luke 6:38, “Give and it shall be given unto you, etc.” Matthew 10:41, and often elsewhere. It is edifying to notice the difference between the divine wisdom and the wisdom of men. As the proper motive to acts of benevolence is a desire for the happiness of others and a regard to the will of God, human wisdom says it is wrong to appeal to any selfish motive. The wisdom of God, while teaching the entire abnegation of self, and requiring a man even to hate his own life when in conflict with the glory of God, tells all who thus deny themselves that they thereby most effectually promote their own interests. He that loses his life shall save it. He that does not seek his own, shall best secure his own. He that humbleth himself shall be exalted. There can however, be no hypocrisy in this matter. It is not the man who pretends to deny himself, to humble himself, or to seek the good of others rather than his own, while he acts from a regard to self, who is to be thus rewarded. It is only those who sincerely postpone themselves to others, who shall be preferred before them. We may thence learn that it is right to present to men the divinely ordained consequences of their actions as motives to control their conduct. It is right to tell men that obedience to God, devotion to his own and the good of others, will effectually promote their own welfare. 7. Every man according as he purposeth in his heart, (so let him give,) not grudgingly, or of necessity: for God loveth a cheerful giver .

Though he wished them to give bountifully, he desired them to do it freely. Let each one give as he purposes in his heart , i.e. as he cordially, or with the consent of the heart, determines. This stands opposed to what follows, and, therefore, is explained by it. Not grudgingly , ejk lu>phv , not out of sorrow; i.e. let not the gift proceed out of a reluctant state of mind, grieving after what is given as so much lost. Or of necessity , i.e. constrained by circumstances to give, when you prefer not to do it. Many gifts are thus given sorrowfully, where the giver is induced to give by a regard to public opinion, or by stress of conscience. This reluctance spoils the gift. It loses all its fragrance when the incense of a free and joyful spirit is wanting. For God loveth a cheerful giver ; iJlarothn , a joyful giver , one to whom giving is a delight, who does it with hilarity. The passage is quoted from Proverbs 22:9, where the Hebrew means, “A good eye shall be blessed.” The LXX. renders the words quoad sensum , a]ndra iJlarothn eujlogei~ oJ qeo>v ; a version which Paul adopts for substance. God blesses, loves, delights in, the joyous giver. Let not, therefore, those who give reluctantly, or from stress of circumstances, or to secure merit, imagine that mere giving is acceptable to God. Unless we feel it is an honor and a joy to give, God does not accept the offering. 8. And God (is) able to make all grace abound toward you; that ye, always having all sufficiency in all (things), may abound to every good work.

From this verse to the 11th, the apostle assures them that the liberal and cheerful giver will always have something to give. God is able . The sacred writers often appeal to the power of God as a ground of confidence to his people. Romans 16:25; Ephesians 3:20; Jude 24. This is done especially when we are called upon to believe something which is contrary to the natural course of things. Giving is, to the natural eye, the way to lessen our store, not to increase it. The Bible says it is the way to increase it. To believe this it is only necessary to believe in the power, providence, and promise of God. God is able to make the paradox, “he that scattereth, increaseth,” prove true. God is able to make all grace abound ; ca>rin favor, gift, whether temporal or spiritual, or both, depends on the context.

Here the reference is clearly to earthly good; that kind of good or favor is intended which enables those who receive it to give abundantly. The idea, therefore obviously is, ‘God is able to increase your wealth.’ That ye, having all sufficiency in all things. The expression here is striking, ejn panti< pa>ntote pa~san , in all things, always, all . God is able so to enrich you that you shall have in every respect, at all times, all kinds of sufficiency. The word is aujta>rkeian , which everywhere else means contentment . This sense Grotius, Meyer and others retain here. ‘That having full contentment,’ i.e. being fully satisfied and not craving more, you may, etc. This, however, is not so well suited to the context, and especially to the qualifying words, ejn panti> . It is ‘a competency in every thing’ of which the apostle speaks. That ye may abound , perisseu>hte , may have abundance. Philippians 4:18. The word is used transitively in the first clause of the verse and intransitively in the last. ‘God is able to cause your riches to abound, that ye may have abundance to every good work;’ eijv pa~n e]rgon ajgaqo>n , in reference to, so as to be able to perform every good work. The logical connection is not with the intermediate participial clause, ‘that having sufficiency, ye may have abundance,’ but with the first clause, ‘God is able to cause your resources to abound, that ye may have abundance.’ The participial clause expresses simply what, notwithstanding their liberality, would be the result. Having (i.e. still having) a competency for yourselves, ye will have abundance for every good work. There is another interpretation of this passage which the English version naturally suggests. ‘That ye may abound in every good work.’ But this the Greek will not admit; because it is eijv pa~n , k . t . l . and not ejn panti> , k . t . l . See 1 Corinthians 15:58. Besides, the other interpretation is better suited to the context. 9. As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth forever.

The connection is with the last clause of the preceding verse. Paul had said that he who gives shall have abundance to give. This is precisely what is said in <19B201> Psalm 112. Of the man who fears God it is there said, “Wealth and riches shall be in his house.” “He showeth favor, and lendeth.” “He hath dispersed, he hath given to the poor; his righteousness endureth forever.” The main idea the apostle designs to present as having the sanction of the word of God is, that he who is liberal, who disperses, scatters abroad his gifts with free-handed generosity, as a man scatters seed, shall always have abundance. And this the Psalmist expressly asserts. It may be said that this is not in accordance with experience. We do not always see liberality attended by riches. This is a difficulty not peculiar to this case. The Bible is full of declarations concerning the blessedness of the righteous, and of the providential favors which attend their lot. This Psalm says, “Wealth and riches,” or, as the LXX. and Vulgate have it, “Glory and riches shall be in their house;” and our Lord says, that those who forsake all for him shall in this life receive an hundred-fold, houses, lands, etc. Mark 10:30. These passages were not designed to be taken literally or applied universally. They teach three things. 1st . The tendency of things. It is the tendency of righteousness to produce blessedness, as it is the tendency of evil to produce misery. 2nd . The general course of divine providence. God in his providence does as a general rule prosper the diligent and bless the righteous.

Honesty is the best policy, is a maxim even of worldly wisdom. 3rd . Even in this life righteousness produces a hundred-fold more good than unrighteousness does. A righteous man is a hundred-fold more happy than a wicked man, other things being equal. A good man is a hundred-fold more happy in sickness, in poverty, in bereavement, than a wicked man in the same circumstances. It is, therefore, according to Scripture, a general law, that he that scattereth, increaseth; he that gives shall have wherewith to give. His righteousness (i.e. the righteousness of the man who gives to the poor) endureth forever. The word dikaiosu>nh righteousness, in Scripture, is often used in a comprehensive sense, including all moral excellence; and often in a restricted sense for rectitude or justice. When used in the comprehensive sense, it depends on the context what particular form of goodness is intended. To return a poor man’s pledge is an act of dikaiosu>nh , Deuteronomy 24:13; so is giving alms, Matthew 6:1 (where the true reading is dikaiosu>nh and not ejlehmosu>nhn ). In like manner the “glory of God” may mean the sum of his divine perfections, or his wisdom, power, or mercy, as special forms of his glory, as the context requires. In this passage it is plain that righteousness means general excellence or virtue, as manifested in beneficence. And when it is said that his beneficence shall continue forever, the implication is that he shall always have wherewith to be beneficent. And this is here the main idea.

He shall always be prosperous; or, as it is expressed at the close of v. 8, he shall have abundance for every good work. Forever is equivalent to always, as eijv tonature of the thing spoken of, and on the analogy of Scripture. 10. Now, he that ministereth seed to the sower, both minister bread for (your) food, and multiply your seed sown, and increase the fruits of your righteousness . Now ; de> is continuative. God is able to give you abundance, and he will do it. This verse is a declaration, and not a wish. Our translation, which makes it a prayer, is founded on the Elzevir, or common text, which reads corhgh>sai , plhqu>nai , aujxh>sai in the optative, instead of the futures corhgh>sei , plhqunei~ , aujxh>sei , which are supported by a great preponderance of authorities, and are adopted by Griesbach, Lachmann, Tischendorf, and by the great majority of editors. The sense expressed by the future forms is also better suited to the context. Paul’s desire was to produce the conviction in the minds of the Corinthians, which he himself so strongly felt, that no man is the poorer for being liberal. The ground of this conviction was twofold; the explicit promise of God, and his character and general mode of dealing with men. He that ministereth seed to the sower ; oJ ejpicorhgw~n , he whose prerogative and wont it is to supply seed to the sower. Such being the character and, so to speak, the office of God, Paul was sure he would supply the necessities of his giving people. The words kai< a]rton eijv brw~sin . our translators, after Calvin and others, connect with the following clause, and render kai> both . “Shall both minister bread for food, and multiply, etc.” The obviously natural construction is with the preceding clause, ‘He that ministereth seed to the sower, and bread for eating.’ (The word is brw~siv , eating , and not brw~ma , food .) This connection is also in accordance with the passage in Isaiah 55:10, which was evidently in the apostle’s mind, and where the words are, “Seed to the sower, and bread to the eater.” This bountiful God will give and increase your seed . Your seed means your resources, your wealth, that which you can scatter abroad in acts of beneficence, as a sower scatters seed. He who furnishes the husbandman seed for his harvest, will abundantly supply you with seed for your harvest. And increase the fruits of your righteousness . This is parallel with the preceding clause, and means the same thing. ‘The fruits of your righteousness,’ are not the rewards of your righteousness, either here or hereafter. But ‘your works of righteousness,’ i.e. of beneficence; the word dikaiosu>nh having the same sense here as in the preceding clause. As in v. 9, the words “his righteousness remaineth forever” mean that the righteous shall always have the means of being beneficent; so here to increase “the fruits of your righteousness,” means, ‘I will increase your means of doing good.’ This sense the context demands, and the words, in their scriptural sense, readily admit. The other interpretation, however, according to which “the fruits of your righteousness” mean the reward of your righteousness, amounts substantially to the same thing; for the reward of beneficence is, according to the context, the increase of the means wherewith to be beneficent. 11. Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.

In our version vs. 9 and 10 are regarded as a parenthesis, and this verse is connected with v. 8. “That ye may have abundance for every good work — being enriched, etc.” But this is unnecessary and forbidden by the regular connection of vs. 9 and 10 with v. 8. Others supply the substantive verb “ye shall be enriched.” Almost all the modern commentators assume the irregular construction of the participle of which so many examples occur both in the New Testament and in the classics.

See Ephesians 4:2; 3:17; Colossians 2:2; 3:16; Acts 15:22, etc. The connection is therefore with what immediately precedes. ‘God will increase the fruits of your righteousness, (i.e. your resources,) being enriched, i.e. so that you shall be enriched, etc.’ The reference is not to inward or spiritual riches, but, as the whole context demands, to worldly riches. ‘If you are liberal, God will give you abundance, so that you shall be rich to all bountifulness , eijv pa~san aJplo>thta . The preposition (eijv ) expresses the design or end for which they shall be enriched. Bountifulness or liberality; the word is aJplo>thv , which means sincerity, rightmindedness . Another example of a general term used in a specific sense. See 8:2; Romans 15:12. Which causes through us , i.e. by our ministry. Paul had been instrumental in exciting the liberality of the Corinthians and in effecting the contribution for the poor in Jerusalem, and therefore he could say that the thanksgiving to God which was thus called forth was through him. The good effect of the liberality of Christians was not limited to the relief of the temporal necessities of their brethren; it had the higher effect of promoting gratitude to God. On this idea the apostle enlarges in the following verses. 12. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God.

Your liberality produces gratitude, for (o[ti ) , because, the administration of this service, hJ diakoni>a th~v leitourgi>av tau>thv . This may mean, ‘The administration by me of this service of yours, i.e. this benefaction of yours, which is a service rendered to God and his people.’ It is a leitourgi>a ; properly a public service, but always in the New Testament (except perhaps Philippians 2:30) a religious service such as was rendered by the priests in the temple, Luke 1:23; Hebrews 8:6; 9:21; or by the Christian ministry, Philippians 2:17; Comp. Romans 1:9. Or, it may mean, ‘The service which you render by this benefaction.’ The diakoni>a , ministry, or service, consisted in the leitourgi>a , the contribution. This suits better with v. 13, where diakoni>a is used for what the Corinthians did, not for what Paul did. Not only supplieth. The Greek is somewhat peculiar; ejsti< prosanaplhrou~sa , it is not only fully compensatory...but it is (perisseu>ousa ) overflowing; the participles being used as adjectives expressing the quality of the thing spoken of. The want of the saints. Their necessities are not only supplied, but your service overflows, or is abundantly productive of good; by means of many thanksgivings to God; tw~| qew~| depending on eujcaristiw~n as in verse 11. 13. While by the experiment of this ministration, they glorify God for your professed subjection unto the gospel of Christ, and for (your) liberal distribution unto them, and unto all (men).

There is the same irregularity of grammatical construction in this verse as in v. 11, the participle doxa>zontev here referring to pollw~n , as there ploutizo>menoi to uJmw~n . The sense is, ‘Many thank God, glorifying him (dia< th~v dokimh~v th~v diakoni>av tau>thv ) on the occasion of the evidence offered by this service.’ The preposition dia> here expresses the occasional, not the instrumental, or rational cause. It is neither through, nor, on account of, but simply by , i.e. occasioned by. The simplest explanation of dokimh> , in this passage, is proof, or evidence; and the genitive, diakoni>av , is the genitive of apposition. The service was the proof. The thing proved by the service rendered by the Corinthians to their poor brethren, is what is mentioned in the sequel, viz., their obedience and their fellowship with the saints. Meyer makes dokimh> mean indoles spectata, the nature, or internal character. “From the nature of this service,” whereby it proved itself to be genuine, or what the Christian spirit demanded. Calvin’s explanation is, Specimen idoneum probandae Corinthiorum caritati, quod erga fratres procul remotos tam liberales erant; which amounts very much to what is implied in the first interpretation mentioned. They glorify God for your professed subjection.

The words are, ejpi< th~| uJpotagh|~ th~v oJmologi>av uJmw~n ; on account of obedience to your confession. Omologi>a is always in the New Testament used for the profession, or confession, of Christianity. 1 Timothy 6:12; Hebrews 3:1; 4:14; 10:23. Beza, whom our translators follow, gives the genitive the force of the participle, professed obedience, i.e. obedience which you profess. Others make it the genitive of the source, “the obedience which flows from your confession;” others again make it the genitive of the object, “obedience to your confession.” This gives the best sense, and agrees best with the analogous expression, “obedience of Christ,” 10:5. To the gospel of Christ, eijv eujag . These words, it is said, cannot properly be constructed either with uJpotagh|~ or with oJmologi>av , because neither uJpota>ssw nor oJmologe>w is followed by eijv . On this account Meyer connects the clause in question with doxa>zontev , ‘they praise God — in reference to the gospel.’ But this is forced, and does not agree with the following clause; as there, eijv pa>ntav, if connected with doxa>zontev , gives no definite sense. De Wette connects eijv eujag, with what precedes, ‘Your confession — as it concerns the gospel.’ And for your liberal distribution unto them, and unto all . This is the second ground of praise to God. The words are aJplo>thti th~v koinwni>av , the sincerity of your fellowship . These general terms may, if the context required, be taken in the specific sense, “liberality of your contribution,” as is done by our translators; or they may be understood in their wider and more natural sense. The ground on which the saints at Jerusalem would praise God was the manifestation of the Christian fellowship which the Corinthians cherished not only for them, but for all believers. It was the consciousness of the communion of saints — the assurance that believers, however separated, or however distinguished as Jews and Gentiles, bond or free, are one body in Christ, that called forth their praise to God. And, therefore, the apostle says it was the (koinwni>a ) fellowship of the Corinthians not only towards them, (the saints in Jerusalem,) but towards all believers, that was the ground of their praise. See Philippians 1:5, for an example of koinwni>a followed by eijv , as it is in this verse. 14. And by their prayer for you, which long after you, for the exceeding grace of God in you .

This verse admits of a threefold construction. It may be connected with v. 12, deh>sei being parallel with dia< pollw~n eujc . ‘Your liberality is abundant, or overflowing, (perisseu>ousa ,) through many thanksgivings — and by their prayer for you.’ That is, our liberality is productive of abundant good, not only by calling forth thanksgiving to God, but also by leading the objects of your kindness to pray for you. This is a full compensation. The prayers and blessings of the poor are their benefactions to the rich, descending on them as the dew on Hermon. Or the connection may be with doxa>zontev in v. 13. ‘They glorify God for your obedience,... and by their prayer.’ This does not give a good sense.

Believers do not glorify God for their prayers. Others, as Meyer, take aujtw~n ejpipoqou>ntwn together as the genitive absolute, and kai> , not as and , but also . ‘You (Corinthians) manifest your fellowship for them they also with prayer for you earnestly longing for you.’ This gives a pertinent sense. The first mentioned explanation is, however, generally preferred. For the exceeding grace of God in you . That is, on account of , (dia< thrin ,) the surpassing grace, or favor of God manifested towards or upon you (ejf j uJmi~n ) in that he had rendered them so liberal, and so filled them with a Christian spirit. 15. Thanks (be) unto God for his unspeakable gift .

According to Calvin, and perhaps the majority of commentators, the gift to which Paul refers, is that spoken of in the context, viz., the grace bestowed on the Corinthians, or the good effect anticipated from their liberality. Confident that the Corinthians would be liberal, and that their liberality would excite the gratitude of their suffering brethren, and cement the union between the Jewish and Gentile converts, the apostle breaks forth in this expression of thanksgiving to God, for bringing about so happy a consummation. But the language is too strong for this. God’s unspeakable gift is his Son. This, according to the analogy of Scripture, is that one great, supreme, all-comprehending gift, which is here intended.